The Reestablishment of Islam (610 AD – Death of Prophet Muhammad ﷺ)

VI. The Hijrah (622 AD) – The Migration to Medina

Context: The Escalating Persecution in Mecca

By the year 622 CE, the message of Islam had been publicly proclaimed for nearly a decade. The Prophet Muhammad ﷺ and his followers had endured relentless persecution in Mecca at the hands of the Quraysh. This included beatings, torture, economic sanctions, and social ostracization. Slaves like Bilal ibn Rabah, and impoverished Muslims such as Ammar ibn Yasir and his family, suffered intense brutality. Even prominent Muslims like Abu Bakr as-Siddiq and Uthman ibn Affan were not spared from threats and harassment.

The Quraysh’s hostility stemmed from multiple sources: the Prophet ﷺ’s denunciation of idolatry threatened their religious and economic dominance centered around the Kaʿbah; his message of social equality undermined the tribal aristocracy; and his growing following challenged their authority. These factors made peaceful coexistence in Mecca impossible.

The Hope from Yathrib: An Invitation from the Ansar

Amid this growing hostility, a remarkable development emerged. Delegates from Yathrib—a city north of Mecca plagued by intertribal feuds between the Aws and Khazraj clans—had heard of Muhammad ﷺ and hoped that his reputation as a just, wise, and divinely guided leader could help them reconcile. These delegations met the Prophet ﷺ during the annual pilgrimage season at Mina, resulting in the Pledges of al-ʿAqabah in 621 and 622 CE.

In these meetings, representatives from Yathrib pledged their allegiance to the Prophet ﷺ, promising to protect him as they would their own families if he migrated to their city. These early supporters later became known as the Ansar (Helpers), and their offer of sanctuary became a divinely ordained turning point. The Prophet ﷺ was now given the opportunity to establish a community where Islam could flourish openly.

Allah revealed permission to emigrate, marking the Hijrah not just as a physical relocation, but as a divine command. As Allah said:

“And whoever emigrates for the cause of Allah will find on the earth many [alternative] locations and abundance.”
— Surah An-Nisa 4:100

The Migration: A Divinely Guided Escape from Mecca

The Quraysh Plot to Kill the Prophet ﷺ

The Quraysh, alarmed by the growing Islamic influence and the Prophet’s potential relocation, plotted his assassination. According to early Islamic sources (such as Ibn Ishaq’s Sīrah), representatives from each major clan agreed to simultaneously strike the Prophet ﷺ, so that the responsibility would be shared and no single tribe could be blamed.

However, Allah informed the Prophet ﷺ of this plot. He instructed his cousin, ʿAli ibn Abi Talib, to sleep in his bed that night, wrapped in the Prophet’s green cloak, to mislead the assassins. The Prophet ﷺ then secretly departed with his closest companion, Abu Bakr as-Siddiq.

“And [remember] when the disbelievers plotted against you... but Allah is the best of planners.”
— Surah Al-Anfal 8:30

The Cave of Thawr: A Moment of Divine Reassurance

The Prophet ﷺ and Abu Bakr hid in the cave of Thawr for three days while search parties scoured the region. When Quraysh trackers reached the mouth of the cave, Abu Bakr grew fearful, but the Prophet ﷺ calmed him:

“Do not grieve; indeed, Allah is with us.”
— Surah At-Tawbah 9:40

According to hadith (Sahih al-Bukhari), a spider spun a web and a pigeon nested at the cave entrance, making it appear undisturbed and causing the pursuers to pass by. This miraculous protection reaffirmed the Prophet's ﷺ unwavering trust in Allah.

Arrival in Medina: A Triumphant Welcome

After a week-long journey through the desert, the Prophet ﷺ arrived at Quba, a suburb of Yathrib, where he built the first mosque in Islam. He then proceeded to the city center, greeted by the joyful residents chanting:

“Talaʿa al-Badru ʿalayna min thaniyyāti al-Wadāʿ...”
“The full moon has risen over us from the valley of Wadaʿ...”

This marked the beginning of a new era for the Muslims. Yathrib would become al-Madīnah al-Munawwarah—"The Enlightened City"—and the center of the Islamic state.

The Foundation of the First Islamic State

The Prophet’s ﷺ Mosque and Center of Governance

The first structure commissioned in Medina was Masjid an-Nabawi. It was more than a place of worship—it functioned as a court, a parliament, and a school. It embodied the unity of the spiritual and political mission of Islam.

The Constitution of Medina: A Charter of Coexistence

To unify the city’s diverse population, the Prophet ﷺ drafted the Sahīfat al-Madīnah (Constitution of Medina). It included provisions for:

  • Religious freedom for Jews and other groups;

  • Collective defense of Medina against external threats;

  • Legal autonomy for different tribes in internal matters;

  • A single ummah under the leadership of Muhammad ﷺ.

This was a groundbreaking document for 7th-century Arabia. For the first time, tribal, religious, and ethnic divisions were subordinated to a shared civic identity centered on justice and mutual rights.

The Brotherhood of the Muhājirūn and the Anṣār

The Sacrifices of the Emigrants (Muhājirūn)

The Meccan Muslims—now called the Muhājirūn (Emigrants)—had left behind their wealth, homes, and families for the sake of Islam. Their migration was an act of complete devotion.

The Generosity of the Helpers (Anṣār)

The Anṣār, native Muslims of Medina, welcomed them without hesitation. The Prophet ﷺ established bonds of muʾākhāt—brotherhood—between individual emigrants and hosts. This system helped integrate the community and promoted equality.

This unprecedented brotherhood showed that Islamic identity transcended blood ties and tribalism, replacing them with shared faith and mutual support.

The Significance of the Hijrah

1. Start of the Islamic Calendar

The Hijrah was so pivotal that it marked the beginning of the Islamic lunar calendar, instituted during the caliphate of ʿUmar ibn al-Khattab. It commemorates the establishment of a society governed by Islamic principles.

2. A New Phase of Islamic Revelation and Power

In Mecca, Muslims were a persecuted minority. In Medina, they became a functioning community, free to implement the Qur’anic vision of justice, law, and monotheism. Islam transitioned from a private belief to a comprehensive way of life.

3. A Model of Sacrifice and Trust in Allah

The Hijrah symbolizes spiritual and moral courage. It reminds Muslims that faith demands sacrifice, but divine reward and support follow. The Qur’an acknowledges the Muhājirūn’s status:

“And those who emigrated for the cause of Allah after they had been wronged—We will surely settle them in this world in a good place...”
— Surah An-Nahl 16:41

4. Blueprint for an Islamic Society

The Prophet’s ﷺ Medina was built on justice, social solidarity, and respect for diversity within a unified ummah. It remains a model for Muslim governance, marked by moral leadership, inclusive contracts, and God-conscious administration.

5. Solidification of the Ummah

The merging of two groups—immigrants and hosts—into one Muslim community (ummah wāḥidah) demonstrates Islam’s vision for a universal brotherhood that transcends lineage, tribe, and race.

Final Reflections

The Hijrah was not merely a relocation—it was a divine event, a shift in history, and a moral lesson. It taught that hardship is often the prelude to triumph, and that divine guidance will always prevail when believers place their trust in Allah.

Note to Readers:

If you believe that the representation of Islam in this post does not accurately reflect its teachings or core beliefs, we invite your feedback. Please cite specific Islamic sources—whether from the Qur’an, Hadith, or early Islamic historians—to clarify any discrepancies. This blog is committed to honest, respectful, and well-sourced discourse in pursuit of understanding Islam as it presents itself. Your contribution is valued and encouraged.

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